003.01. At one time The Blessed One was living in Vesali in a gabled hall in the Great forest. The Blessed One addressed the bhikkhus from there:

ßBhikkhus, bear that the householder Ugga of Vesali is endowed with eight wonderful and surprising things.û Saying this the Well Gone One went into the monastery.

Then a certain bhikkhu putting on robes in the morning, taking bowl and robes approached the home of the householder Ugga of Vesali and sat on the prepared seat. The householder Ugga of Vesali approached that bhikkhu, worshipped and sat on a side. Then that bhikkhu said to Ugga, the householder of Vesali:

ßHouseholder, The Blessed One has declared, that you are endowed with eight wonderful and surprising things. Householder, what are those eight wonderful and surprising things with which you are endowed, as told by The Blessed One?û ßVenerable sir, I do not know of the wonderful and surprising things that The Blessed One has declared. Yet there are eight wonderful and surprising things evident in me. Listen and attend carefully, I will tellñhem. That bhikkhu consented and the householder Ugga of Vesali said:

ßVenerable sir, on the first day I saw The Blessed One approaching in the distance, together with that sight, my mind got established in faith. This is the first wonderful and surprising thing, evident in me.

Venerable sir, with that delighted mind I attended on The Blessed One. The Blessed One gave me a graduated sermon. Such as the benefits, of giving gifts, being virtuous, about heavenly bliss, the dangers of sensuality, the defiling nature of vile and low things and the benefits of giving up. When The Blessed One knew that my mind was ready, tender, free from obstructions, exalted and pleased, he gave me the special message of the enlightened ones such as unpleasantness, the arising of unpleasantness, the cessation of unpleasàntness and the path leading to the cessation of unpleasantness.

Just as a pure cloth free of any impurity would take the dye evenly, in the same manner the pure stainless eye of the Teaching appeared to me, seated there itself- ßWhatever arisen thing has the nature of ceasingû. .

Then and there I mastered the Teaching, knew the teaching, penetrated it, dispelled doubts and becoming confident did not want another teacher in the dispensation. There itself, I took refuge in The Blessed One, in the Teaching and the Community of bhikkhus and observed these five precepts of the holy life. This is the second wonderful and surprising thing, evident in me.

Venerable sir, I had four wives, virgines. I approached them and told them -'Sisters I have observed the five precepts of the holy life. If you desire, partake this wealth and also do merit. Or else go to your relations. Or else if you desire any man, I will give you to him. When this was said the most senior of them said -'Noble son give me to the man of this name.' I sent for that man with my left hand taking the hand of my wife and with the right hand taking the cerimonial water jar I sprinkled water and gave away the maiden to him. When giving up my wife I did not know of any change in my mind. This is the third wonderful and surprising thing, evident in me.

Venerable sir, there is wealth in my clan, that too not divided among virtuous ones with good conduct. This is the fourth wonderful and surprising thing, evident in me.

Venerable sir, if I associate bhikkhus, I do so carefully. This is the fifth wonderful and surprising thing, evident in me.

Venerable sir, if venerable ones preach me, I listen carefully. If they do not preach, I preach them. This is the sixth wonderful and surprising thing, evident in me.

Venerable sir, it is not surprising the gods approach me and tell- `Householder, the Teaching of The Blessed One is well declared'- Then I tell them-'Whether you tell it or not tell it, the Teaching of The Blessed One is well declared.' On account of this I do not feel any elation, about the gods approaching me or of my talking with the gods. This is the seventh wonderful and surprising thing, evident in me.

Venerable sir, the bonds that The Blessed One says binds one to the sensual world, I do not see any of them not dispelled in me. This is the eighth wonderful and surprising thing, evident in me. Venerable sir these eight wonderful and surprising things, are evident in me. I do not know of the eight wonderful and surprising things declared by The Blessed One.

That bhikkhu accepting morsel food at the home of the householder Ugga of Vesali, went away. After the meal was over, he approached The Blessed One, worshipped, sat on a side and related all the conversation between him and the householder Ugga of Vesali.

ßBhikkhu, the householder Ugga of Vesali has declared it well. These are the eight wonderful and surprising things with which the householder Ugga is endowed. Bear in mind that the householder Ugga is endowed with these eight wonderful and surprising things.

2. Dutiya Ý uggasuttaü Ý Second to Ugga of Hatthigama

003.02. At one time The Blessed One was living in Hatthigama in the Vajji country. The Blessed One addressed the bhikkhus from there:

ßBhikkhus, bear that the householder Ugga of Hatthigama is endowed with eight wonderful and surprising things.û Saying this the Well Gone One went into the monastery.

Then a certain bhikkhu putting on robes in the morning, taking bowl and robes approached the home of the householder Ugga of Hatthigama and sat on the prepared seat. The householder Ugga of Hatthigama approached that bhikkhu, worshipped and sat on a side. Then that bhikkhu said to Ugga, the householder of Hatthigama:

ßHouseholder, The Blessed One has declared, that you are endowed with eight wonderful and surprising things. Householder, what are those eight wonderful and surprising things with which you are endowed, as told by The Blessed One?û ßVenerable sir, I do not know of the wonderful and surprising things that The Blessed One has declared. Yet there are eight wonderful and surprising things evident in me. Listen and attend carefully, I will tellñhem. That bhikkhu consented and the householder Ugga of Hatthigama said:

ßVenerable sir, on the day I saw The Blessed One, when I was in the elephant grove together with that sight, my mind got established in faith, my intoxication too vanished. This is the first wonderful and surprising thing, evident in me.

Venerable sir, with that delighted mind I attended on The Blessed One. The Blessed One gave me a graduated sermon. Such as the benefits, of giving gifts, being virtuous, about heavenly bliss, the dangers of sensuality, the defiling nature of vile and low things and the benefits of giving up. When The Blessed One knew that my mind was ready, tender, free from obstructions, exalted and pleased, he gave me the special message of the enlightened ones such as unpleasantness, the arising of unpleasantness, the cessation of unpleasàntness and the path leading to the cessation of unpleasantness.

Just as a pure cloth free of any impurity would take the dye evenly, in the same manner the pure stainless eye of the Teaching appeared to me, seated there itself- ß Whatever arisen thing has the nature of ceasingû. .

Then and there I mastered the Teaching, knew the teaching, penetrated it, dispelled doubts and becoming confident did not want a another teacher in the dispensation. There itself I took refuge in The Blessed One, in the Teaching and the Community of bhikkhus and observed these five precepts of the holy life. This is the second wonderful and surprising thing, evident in me.

Venerable sir, I had four wives, virgines. I approached them and told them -'Sisters I have observed the five precepts of the holy life. If you desire, partake this wealth and also do merit. Or else go to your relations. Or else if you desire any man, I will give you to him. When this was said the most senior of them said -'Noble son give me to the man of this name.' I sent for that man with my left hand taking the hand of my wife and with the right hand taking the cerimonial water jar I sprinkled water and gave away the maiden to him. When giving up my wife I did not know of any change in my mind. This is the third wonderful and surprising thing, evident in me.

Venerable sir, there is wealth in my clan, that too not divided among virtuous ones with good conduct. This is the fourth wonderful and surprising thing, evident in me.

Venerable sir, if I associate bhikkhus, I do so carefully if venerable ones preach me, I listen carefully. If they do not preach, I preach them. This is the fifth wonderful and surprising thing, evident in me.

Venerable sir, it is not surprising, when I invite the bhikkhus the gods approach me and tell- `Householder, this bhikkhu is released bothwise. This one is released through faith, this one is a body witness, this one has attined right view, this one is released through faith, this one walks in the Teaching. this one lives with faith, is virtuous, this one is unvirtuous with evil things. Venerable sir, when I attend on the Community it does not occur to me, -this one should be given a little, this one should be given more. I give with the same frame of mind. This is the sixth wonderful and surprising thing, evident in me.

Venerable sir, it is not surprising the gods approach me and tell- `Householder, the Teaching of The Blessed One is well declared'- Then I tell them-'Whether you tell it or not tell it, the Teaching of The Blessed One is well declared.' On account of this I do not feel any elation, about the gods approaching me or of my talking with the gods. This is the seventh wonderful and surprising thing, evident in me.

Venerable sir, if I die before The Blessed One it is no wonder, if The Blessed One says, the householder Ugga of Hatthigàma has no bonds to return to this world. This is the eighth wonderful and surprising thing, evident in me. Venerable sir these eight wonderful and surprising things, are evident in me. I do not know of the eight wonderful and surprising things declared by The Blessed One.

That bhikkhu accepting morsel food at the home of the householder Ugga of Hatthigama, went away. After the meal was over, he approached The Blessed One, worshipped, sat on a side and related all the conversation between him and the householder Ugga of Hatthigama.

ßBhikkhu, the householder Ugga of Hatthigama has declared it well. These are the eight wonderful and surprising things with which the householder Ugga of Hatthigama is endowed. Bear in mind that the householder Ugga of Hatthigama is endowed with these eight wonderful and surprising things.

3. Pañhamahatthakasuttaü Ý First on Hatthaka of Alavi

003.03. At one time The Blessed One was living in the Aggalava monument in Alavi and The Blessed One addressed the bhikkhus:

ßBhikkhus, bear in mind Hattahaka of Alavi, he is endowed with seven wonderful and surprising things. What seven?

Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavi, he is endowed with these seven wonderful and surprising thingsû The Well Gone One said thus and went into the monastery.

A certain bhikkhu put on robes in the morning and taking bowl and robes went to the home of Hatthaka of Alavi and sat on the prepared seat. Hatthaka of Alavi approached that bhikkhu, worshipped him and sat on a side. Then that bhikkhu said thus to Hatthaka of Alavi-

Friend, The Blessed One has declared that you are endowed with seven wonderful and surprising things. What seven?

Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavi, he is endowed with these seven wonderful and surprising things. Venerable sir, was there any lay disciples wearing white clothes there?

Then that bhikkhu partaking morsel food at Hatthaka's home went away. Returning from the alms round and after the meal was over that bhikkhu approached The Blessed One, worshipped and sat on a side and said:

ßHere, venerable sir, I put on robes in the morning and taking bowl and robes went to the home of Hatthaka of Alavi and sat on the prepared seat. Hatthaka of Alavi approached me, worshipped me and sat on a side. Then I said to Hatthaka of Alavi-

Friend, The Blessed One has declared that you are endowed with seven wonderful and surprising things. What seven?

Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavaka, he is endowed with these seven wonderful and surprising things.

Venerable sir, when this was said, Hatthaka of Alavaka asked me: `Were there any lay disciples wearing white clothes there?'

ßGood, bhikkhus, that clansman is internally appeased and has few desires!

Then bear him as endowed with this eighth wonderful and surprising thing also. Hatthaka of Alavi is endowed with few desires.

4. Dutiyahatthakasuttaü Ý Second on Hatthaka

003.04. At one time The Blessed One was living in the Aggalavi monument in Alavi. Then Hatthaka of Alavi approached The Blessed One attended by about five hundred lay disciples, worshipped The Blessed One and sat on a side. Then The Blessed One said to him: ßHatthaka, your gathering is huge. Hatthaka, how did you get together this huge gathering?û

ßVenerable sir, it is by practising these four factors, with feelings for common good, declared by The Blessed One. Venerable sir, when I know these should be won over with liberality, I win them over with liberality. When I know these should be won over with kind words, I win them over with kind words. When I know these should be won over by showing a useful living, I win them over showing an useful living. When I know these should be won over with sagacity, I win them over with sagacity. Venerable sir, there is wealth in my clan. I think, this should not be heard by the poor.û

ßHatthaka, it is good! You have wisely got together this huge gathering. In the past if anyone gathered a huge gathering they did so through these four factors, feeling for the common good. In the future if anyone would gather a huge gathering they would do so through these four factors, feeling for the common good. In the present if anyone gathers a huge gathering they do so through these four factors, feeling for the common good. òhen Hatthaka of Alavi advised, incited and made the heart light with a talk by The Blessed One got up, worshipped and circumambulated The Blessed One and went away. Soon after Hatthaka of Alavi had gone away, The Blessed One addressed the bhikkhus:

ßBhikkhus, bear Hatthaka of Alavi as endowed with eight wonderful and surprising things. What eight?

003.05. At one time The Blessed One was living with the Sakyas in Nigrodha's monastery in Kapilavatthu. The Sakya Mahanama approached The Blessed One, worshipped sat on a side and said to The Blessed One:

ßVenerable sir, how does one become a lay disciple?û

ßMahanama, when he takes refuge in the enlightenment, in the Teaching and the Community of bhikkhus, with this much he becomes a lay disciple.û

ßVenerable sir, how does the lay disciple become virtuous?û

ßMahanama, when the lay disciple abstains from destroying living things, taking the not given, from sexual misconduct, from telling lies, from taking intoxicated and brewed drinks, with this much he becomes virtuousû

ßVenerable sir, how does the lay disciple fall to the method of, his own good and not the good of others?û

ßMahanama, when the noble disciple, himself is endowed with faith, does not incite others to be endowed with faith Himself endowed with virtues, does not incite others to be endowed with virtues. Himself benevolent does not incite others to be benevolent Himself desires to see bhikkhus, does not incite others to see bhikkhus. Himself desires to hear the good Teaching does not incite others to hear the good Teaching. Himself bears the Teaching he has heard does not incite others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard does not incite others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching does not incite others to know the meaning in the Teaching and to live according to the Teaching. Mahanama, the lay disciple falls to the method of, his own good and not the good of others, with this much.û

ßVenerable sir, how does the lay disciple fall to the method of, his own good and the good of others?û

ßMahanama, the noble disciple, himself is endowed with faith, and incites others to be endowed with faith Himself endowed with virtues, incites others to be endowed with virtues. Himself benevolent incites others to be benevolent Himself desires to see bhikkhus, incites others to see bhikkhus. Himself desires to hear the good Teaching incites others to hear the good Teaching. Himself bears the Teaching he has heard and incites others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard and incites others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching and incites others to know the meaning in the Teaching and to live according to the Teaching. Mahanama, the lay disciple falls to the method of, his own good and the good of others, with this much.û

6. Jãvakasuttaü Ý Jivaka

003.06. At one time The Blessed One was abiding in Jivaka's mango orchard. Then Jivaka the offspring of the prince approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

ßVenerable sir, how does one become a lay disciple?û

ßJivaka, when he takes refuge in the enlightenment, in the Teaching and the Community of bhikkhus, with this much he becomes a lay disciple.û

ßVenerable sir, how does the lay disciple become virtuous?û

ßJivaka, when the lay disciple abstains from destroying living things, taking the not given, from sexual misconduct, from telling lies, from taking intoxicated and brewed drinks, with this much he becomes virtuousû

ßVenerable sir, how does the lay disciple fall to the method of, his own good and not the good of others?û

ßJivaka, the lay disciple, himself is endowed with faith, does not incite others to be endowed with faith Himself endowed with virtues, does not incite others to be endowed with virtues. Himself benevolent does not incite others to be benevolent Himself desires to see bhikkhus, does not incite others to see bhikkhus. Himself desires to hear the good Teaching does not incite others to hear the good Teaching. Himself bears the Teaching he has heard does not incite others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard does not incite others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching does not incite others to know the meaning in the Teaching and to live according to the Teaching. Jivaka, the lay disciple falls to the method of, his own good and not the good of others, with this much.û

ßVenerable sir, how does the lay disciple fall to the method of, his own good and the good of others?û

ßJivaka, the disciple, himself is endowed with faith, and incites others to be endowed with faith Himself virtuous, incites others to be virtuous. Himself benevolent incites others to be benevolent Himself desires to see bhikkhus, incites others to see bhikkhus. Himself desires to hear the good Teaching incites others to hear the good Teaching. Himself bears the Teaching he has heard and incites others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard and incites others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching and incites others to know the meaning in the Teaching and to live according to the Teaching. Jivaka, the lay disciple falls to the method of, his own good and the good of others, with this much.û

7. Pañhamabalasuttaü Ý First on powers

003.07. Bhikkhus, these eight are powers. What eight?

Bhikkhus, children have the power of crying, women the power of hatred, robbers the power of weapons, kings the power of supremacy, foolish the power of discontent, wise the power of understanding, learned the power of judgemental consideration, recluses and Brahmins the power of patience. Bhikkhus, these eight are the powers.

8. Dutiyabalasuttaü Ý Second on powers

003.08. Venerable Sàriputta approached The Blessed One, worshipped and sat on a side. The Blessed One said to him:

ßSàriputta, with how many powers is the bhikkhu who has destroyed desires endowed with, by which he acknowledges the destruction of desires.-'as my desires are destroyed?'û

ßVenerable sir, the bhikkhu who has destroyed desires is endowed with eight powers, by which he acknowledges the destruction of desires.-'as my desires are destroyed.' What eight?

ßHere, venerable sir, the bhikkhu who has destroyed desires has thoroughly seen with right wisdom the impermanence of all determinations, as it really is. Venerable sir, this is a power of the bhikkhu who has destroyed desires by which he acknowledges the destruction of desires.-'as my desires are destroyed.'

Again, venerable sir, the bhikkhu who has destroyed desires has thoroughly seen with right wisdom that sensuality is comparable to a pit of burning coal, as it really is. Venerable sir, this is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'

Again, venerable sir, the mind of the bhikkhu who has destroyed desires is bent, inclined and turned to seclusion, it is attached to giving up, destroying all settlements of desires. Venerable sir, this bent, incline and turning of the mind to seclusion attached to giving up and destroying of desires is a power of the bhikkhu, who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'

Again, venerable sir, to the bhikkhu who has destroyed desires the four establishments of mindfulness are well-developed. Venerable sir, this development of the four foundations of mindfulness is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'

Again, venerable sir, to the bhikkhu who has destroyed desires the four psychic attainments, ... re ... the five mental faculties, ... re.. the seven enlightenment factors, ... re.. the noble eightfold path, ... re ... is well-developed. Venerable sir, this development of the noble eightfold path is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed. Venerable sir, the bhikkhu who has destroyed desires is endowed with these eight powers, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'

9. Akkhaõasuttaü Ý Not the right time

003.09. Bhikkhus, the not learned ordinary man says, should not miss the monent. He does not know the right moment or the wrong moment. Bhikkhus, there are eight times, eight instances not suitable to lead the holy life. What eight?

Here, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in hell. Bhikkhus, this is the first unsuitable instance to lead the holy life.

Again, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in the animal world. Bhikkhus, this is the second unsuitable instance to lead the holy life.

Again, bhikkhus, ... re ... this person is born in the sphere of ghosts ...

Again, bhikkhus, ... re ... this person is born as a certain god with long life ...

Again, bhikkhus, ... re ... this person is born to someone in the bordering states among not learned Barbarians, where bhikkhus, bhikkhunis, lay disciples male or female are not seen. Bhikkhus, this is the fifth unsuitable instance to lead the holy life.

Again, bhikkhus, ... re ... this person is born to someone in the central states, he is with wrong view, with a perverted view- There are no results for giving gifts, there are no results for an offering, for a sacrifice. There are no results for good and evil actions. There is no this world, there is no other world. There is no mother, no father. There are no beings spontaneously arisen. In this world there are no recluses and Brahmins who have come to the right path and having realized by themselves declare it ... re ...

Again, bhikkhus, ... re ... this person is born to someone in the central states without wisdom, with saliva dripping, not able to discriminate between good and evil words to know something. Bhikkhus, this is the seventh unsuitable instance to lead the holy life. .

Again, bhikkhus, the Thus Gone One worthy and rightfully enlightened ... re ... Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness extinction preached by the Well Gone One is not preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the eighth unsuitable instance to lead the holy life. .

Bhikkhus, there is one right instance to lead the holy life, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the only instance to lead the holy life.û

Having gained humanity, when the good Teaching is proclaimed
Those who do not miss the moment, should not miss that moment.
Many instances are told, that bring danger to the path
The birth of the Thus Gone One is rare in the world
Coming face to face with him is even more rare.
Birth as a human is rare, the Teaching is rare
It is suitable that people seeking their own good should make effort
In whatever way you know the Teaching do not miss the moment,
Those who miss the moment grieve in hell.
They go wrong in the good Teaching's definiteness
Like the merchant coming to the wrong ford, grieved long..
The man shrouded in ignorance goes wrong in the Teaching
And goes in existences going from birth to death long.
Those who achieved humanity and the well preached Teaching
Practised, will practise or practise those words
They lead the holy life and penetrate at the right moment
And come to the path declared by the Thus Gone Ones
They are the restrained wise, it was said by the kinsman of the sun.
They are protected, always mindful, abide without tricklings
Cutting up all latent tendencies they go beyond the sphere of Death
They have attained the destruction of desires.

10. Anuruddhamahàvitakkasuttaü Ý Great thoughts of ven. Anuruddha

003.10. At one time The Blessed One was living in the dear park in the Bhesakala forest, among the Sunsumara peaks in the Bhagga country. At that time venerable Anuruddha lived in the western bamboo forest. When venerable Anuruddha was in his seclusion this discursive thought arose to him: ßThis Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom.

The Blessed One knowing the discursive thought in venerable Anuruddha's mind, as a strong man would stretch his bent arm or bend his stretched arm disappearing from the dear park in the Bhesakala forest, among the Sunsumara peaks in the Bhagga country appeared before venerable Anuruddha in the western bamboo forest. The Blessed One sat on the prepared seat and venerable Anuruddha too sat on a side. The Blessed One said to venerable Anuruddha:

Anuruddha, your discursive thoughts are the thoughts of a Great Man! -This Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom. Anuruddha, think of this eighth thought of a Great Man. -This Teaching is for the non-worldly, for those not attached to worldliness.

Anuruddha, when you think of these eight thoughts of a Great Man, if you desire secluding the mind from sensual desires and demeritorious things, with thoughts and thought processes and with joy and pleasantness born of seclusion you will abide in the first higher state of mind.

Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, overcoming thoughts and discursive thoughts, the mind internally appeased and brought to one point, you will abide in the second higher state of mind without thoughts and discursive thoughts with joy and pleasantness born of concentration.

Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, with equanimity to joy and disenchantment will abide mindful and aware and experience pleasantness with the body too. You will abide in the third higher state of the mind, to which the noble ones say, `mindfully abiding in pleasantness with equanimity.' .

Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, you abide in the fourth higher state of the mind.

Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your rag robe will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a robe taken out of a wardrobe of a householder or the son of a householder full of garments of various colours.

Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your meal of morsel food will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a meal prepared for a householder or the son of a householder with fine rice, the dark seeds picked, with various soups and curries.

Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your dwelling at the root of a tree will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a gabled house of a householder or the son of a householder, well painted with doors and windows, to shut out the wind.

Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your spread of grass for bed and seat will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a cushion in a carpeted room with deer skin hide with red cushions on either side, of a householder or the son of a householder.

Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your medicine of putrid urine will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like various medicine such as ghee, butter, oil and molasses of a householder or the son of a householder.

Anuruddha, even after the rains you abide in Ceti in the western bamboo forest. Venerable Anuruddha consented and The Blessed One advising venerable Anuruddha disappeared from the western bamboo forest and appeared in deer the park in the Bhesakala forest in the Bhagga country. The Blessed One sat on the prepared seat and addressed the bhikkhus:

Bhikkhus, there are eight thoughts of a Great Man, listen to them and attend carefully. What eight?

ßThis Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom. This Teaching is for the non-worldly, for those not attached to worldliness.

Bhikkhus, it was said this Teaching is for one with few desires, not for one with many desires. Why was it said so? Here, the bhikkhu with few desires, thinks may others not know that am with few desires. The bhikkhu satisfied, thinks may others not know that am satisfied. The bhikkhu secluded, thinks may others not know that am secluded. The bhikkhu with aroused effort, thinks may others not know that am with aroused effort. The bhikkhu with established mindfulness, thinks may others not know that am with established mindfulness. The bhikkhu concentrated, thinks may others not know that am concentrated. The wise bhikkhu thinks may others not know that am wise. The bhikkhu not attached to worldliness, thinks may others not know that am not attached to worldliness. Bhikkhus, if it was said, this Teaching is for one with few desires, not for one with many desires, it was said on account of this.

Bhikkhus, it was said this Teaching is for the satisfied, not for the dissatisfied. Why was it said so? Here, the bhikkhu is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. If it was said this Teaching is for the satisfied and not for the dissatisfied, it was said on account of this.

Bhikkhus, it was said this Teaching is for the secluded, not for those attached to company . Why was it said so? Here, the secluded bhikkhu may be approached by bhikkhus, bhikkhunis, lay disciples male and female, kings and kings' ministers, those of other sects and their disciples. When they come the bhikkhu is bent, inclined and turned to seclusion, enjoying loneliness and speaks to them with the one intention of dismissing them, sending them away. If it was said this Teaching is for the secluded and not for those attached to company, it was said on account of this.

Bhikkhus, it was said this Teaching is for those with aroused, not for the lazy. Why was it said so? Here, the bhikkhu abides with aroused effort to dispel demerit and to amass merit, firmly determined not to give up the main aim of meritorious things. If it was said this Teaching is for those with aroused effort and not for the lazy, it was said on account of this.

Bhikkhus, it was said this Teaching is for those with established mindfulness, not for the forgetful. Why was it said so? Here, the bhikkhu is endowed with the highest discrimination of mindfulness, recalling things heard and said long ago. If it was said this Teaching is for the satisfied and not for the dissatisfied, it was said on account of this.

Bhikkhus, it was said this Teaching is for the concentrated, not for the distracted. Why was it said so? Here, the bhikkhu secluded from sense desires ... re ... abides in the fourth higher state of the mind. If it was said this Teaching is for the concentrated and not for the distracted, it was said on account of this.

Bhikkhus, it was said this Teaching is for the wise, not for those lacking in wisdom. Why was it said so? Here, the bhikkhu becomes wise, endowed with the rising and fading nature of the five holding masses, to penetrate and see the destruction of unpleasantnes. If it was said this Teaching is for the wise and not for those lacking in wisdom, it was said on account of this.

Bhikkhus, it was said this Teaching is for those not attached to worldliness, not for those attached to worldliness. Why was it said so? Here, the bhikkhu's mind settles, delights and is released in the cessation of worldliness. If it was said this Teaching is for those not attached to worldliness and not for those attached to worldliness, it was said on account of this.

Venerable Anuruddha even after the rains abode in the western bamboo forest. Venerable Anuruddha abiding alone, withdrawn from the crowd, diligent to dispel before long attained that noble end of the holy life, for which the sons of clansmen rightfully leave the household and become homeless. He here and now, realizing it abode and knew birth is destroyed the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Anuruddha became one of the noble ones and uttered this solemn utterance that moment: .

The noble Teacher in the world, knowing my thoughts
Approached me mentally by his psychic powers.
The enlightened one attached to non-worldliness,
Taught me non-worldliness and I got attached to the dispensation .
Realizing the threefold knowledge I did my duty in the dispensation.